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I find it quite interesting that extremist missionaries always used to say that that there is no such post as "Jathedar of Akal Takhat". Yet after Ex-Jathedar Ragi Darshan Singh joined up with the extremist missionaries by denouncing the Dasam Granth Sahib, they did an interesting thing: They would describe him as "Sabka (ex) Jathedar, Akal Takhat, Singh Sahib Darshan Singh". Yet to refer to the sitting Jathedars, they would say "so-called Jathedars".
That's quite strange. If you think a post is made up, why would you describe someone as a former holder of that imaginary post?
Now let me introduce the Emperor of the United States. Joshua Norton was a drifter who in 1859 declared himself to be Emperor of the United States. If you've read the US Constitution, or even if you haven't, you should know that there is emphatically no such post. Joshua Norton was a nutcase. How much sense would it make to introduce him as a former (or current) Emperor of the United States, in the manner that ex-Presidents of the US are presented? It wouldn't make any sense whatsoever.
So now, to the point: Why do missionaries describe Ragi Darshan Singh as ex-Jathedar when (according to them), the post of Akal Takhat Jathedar is as imaginary as that of Emperor of the US?
The answer, friends, is will to power. They will say anything and everything to gain power, and once they do, they will change all the rules to consolidate power, just as in every Communist revolution. Once they get power, they will forget that they ever said there is no Jathedari of Akal Takhat, rather, they will use that power to ex-communicate any Sikh that believes in God, Guru, and Sikhism.

The creation of the sixth Guru, Guru Hargobind Sahib, 'Akal-Takhat', or the seat of the timeless being is the political vatican of the Khalsa panth. It's image is enshrined in the panth's psyche globally and the 'Takhat' itself has been a forerunner in vetoing and placating internal and external matters of the panth worldwide. Built with the idea of nationhood in mind, by Guru Hargobind Sahib Ji, the 'Takhat' can be seen as being the meeting point between spirituality and temporality. Constructed in the manner of a fortress/ place of worship it's very structure speaks credible volumes to it's military, and political history. As per the wishes of his father, and via his own observations, Guru Hargobind wanted to induce a spirit of nationhood in the forerunners of the Khalsa. A nation which would be solely run by the panth and no other body. To this end, in the fashion of the mughal state of the time, he decided to erect a seat one which would defy all political entities and emphasize on a mixture of religion and power. Such a philosophy lead him to set up an open meeting ground of sorts, where he would sit on a plinth and in the manner of the royalty receive petitions and resolve affairs of his subjects. His warrior mentality, a messiah-like zeal, and sense of fashion soon saw the 'Akal-Takhat' earn the connotation of being labelled as the court of the Sikh nation. At the time it was built higher than the central mughal court at Delhi, but lower than Harmandir Sahib in reverence to the almighty but in denial of any worldly polity.
It was in this spirit of the Guru that the 'Akal-Takhat' soon became a place of meeting for the Khalsa panth during it's most bloodiest period. It was from the 'Akal-Takhat' that edicts were issued to mobilize, centralize and unite the panth in order to make it worthy of receiving political power. Knowing this, many enemies of the panth constantly attacked it and reduced it to rubble, but just as the Khalsa spirit rose perpetually like the phoenix after each and every attack, so too did the Golden Dome of the 'Takhat' itself. Knowing the importance of the 'Takhat' it was soon decided, by the panth at large, that it required a 'Jathedar' or commander who would put the seal of approval or disapproval on any matter brought before it. To this end, it was decided that the Jathedar of the Dal-Panth (the collective fighting forces and fundamental bodies of the panth, before their division) would also head the 'Takhat.' Subsequently Baba Binod Singh, a descendant of Guru Angad Dev Ji, was consecrated as the first Jathedar. A position which he undertook with a great enthusiasm and humility. Along with making 'Akal-Takhat' and its Jathedar the central instruments for the panth's will, four other 'Takhats' were consecrated over time. As a result five 'Takhats' exist today which run the day-to-day affairs of the panth today, with the Jathedar of 'Akal-Takhat' being their supreme overlord.
Baba Binod Singh's most highly valued action, in his steed as the Jathedar of 'Akal-Takhat', came when he split from and subtly excommunicated Banda Singh Bahadur's 'Bandai Khalsa.' This action soon set the precedent for a strictness, of sorts in the panth, which if not given fundamental credence could easily result in an insult of the panth and subsequently an ousting from the panth. After Baba Binod Singh's demise, his successor Baba Darbara Singh was made chief of the Dal-panth and subsequently the 'Akal-Takhat.' After him came Nawab Kapur Singh, under who the Dal-Panth split into several separate bodies, with him heading the Budha Dal. It was during this time that several important 'Gurmattas' or collective decisions were undertaken by the panth at large. A 'Gurmatta' essentially denotes the Guru's advice. With the Guru Granth Sahib being the central essence of the panth's ethos, subsequently all decisions revolve around it. To this end the panth undertook a mass gatherings or 'Sarbatt-Khalsa's' where parliamentarian edicts were issued for the entire panth to enshrine and follow.* All these 'Gurmattas' came under the wing of the 'Akal-Takhat' and it's subsequent 'Jathedars.'
The very history of the 'Akal-Takhat' pays obeisance to the warrior spirit of the Khalsa panth. A majority of it's Jathedars served as warriors in the Khalsa army and many fell in battle earning a residence for themselves in the panth's columns of marytrs. Even during times of peace, the Jathedars remained perpetually prepared for any sort of battle. One of the earliest Jathedars, and the scourge of the Mohammadian hordes, Akal Poohla Singh ordered the master of the Sikh empire, Maharajah Ranjit Singh, to be whipped for his illicit liaison with a muslim cabaret dancer. It was this fierce spirit, openly displaying the firestone and brim within it's holders, which kept the detractors of the panth at bay and the erring individual from committing any trespass against the Guru's edicts. A commodity which is now lacking in the panth's highest custodian.
Ultimately however with the advent of the British and the rise of 'Religion' the spirit of modernism soon saw an overturn in the panth's governing hierarchy. Rather than mass conferences, smaller parties headed by modernists were elected to make decisions for their charges. The day of the historic procedure was over and after the time of Baba Sahib Singh Kaladhari, the SGPC took over the management of the Akal Takhat. A move which proved to be highly lethal for the young Khalsa panth. Despite proffering to be an independent entity the SGPC, or Shiromani Gurudwara Prabandhak Committee, was a dividend arm of the traitorous 'Akali Dal.' Lacking in vision and naturally derived of the valorous spirit of the countless Sikhs who died for the eradication of colonial sympathies, both organisations soon plunged the panth into a bloodbath. Traitors like Master Tara Singh deliberately erred for their own sake, and plunged the panth into darkness. By introducing a so-called democratic system they soon restricted even the Jathedar of the 'Akal-Takhat' from making firebrand decisions, and ultimately started destroying the panth's history.
Yet despite such inconveniences many firebrand leaders emerged, who ironically were driven away by the very entities which solemnly pledged to abide by their edicts. Such ineptitude and inability of the panth's cowardly leaders, resulted in a mass political opposition to the panth from the newly Indian state. The result was that as the bloodbath prolonged between Sikhs and Hindus, the Akalis and the SGPC played a double game in which they cried crocodile tears for the panth but rejoiced at it's losses. With the demise of Sant Jarnail Singh Ji Khalsa Bhindranwale and the subsequent Khalistan movement, these individuals even today are running amock and playing a lethal game with the panth's sentiments. Material blighting the entire panth is published under their very own noses, Guru Granth Sahib is constantly treated with disdain and burnt in front of their very eyes whilst countless justices are perpetrated on Sikhs throughout the Indian state. Yet even then these shameless fools remain quite and hypocritically call for "retrospective gatherings on current day situations." Whereas the past Jathedars used to involve themselves in the matters of the panth, their forerunners dubiously make about-turns and distance themselves from the whole matter. It is now up to the panth itself to punish such individuals for their misdeeds and restore the sanctity of the 'Akal-Takhat', or face a subtle internal genocide at their hands.
'Jathedari' of 'Akal-Takhat'.
Discounting the Guru-Sahibaans themselves who retain the right to over-rule the Jathedar.
1.) Akali Baba Binod Singh Ji.
(?-? A.D.)
2.) Akali Baba Darbara Singh Ji.
(?-1734 A.D.)
3.) Jathedar Nawab Kapur Singh Ji.
(1697-1753 A.D.)
4.) Jathedar Jassa Singh Alhuwalia.
(1718-1783 A.D.)
5.) Akali Baba Naina Singh Ji.
(?-1800 A.D.)
6.) Akali Baba Poohla Singh Ji.
(1761-1823 A.D.)
7.) Akali Baba Hanuman Singh Ji.
(1755-1845 A.D.)
8.) Akali Baba Prehlada Singh Ji.
(?-?A.D.)
9.) Akali Baba Giana Singh Ji.
(?-? A.D.)
10.) Akali Baba Teja Singh Ji.
(1839-1929 A.D.)
11.) Akali Baba Kaladhari Singh Ji.
(?-? A.D.)
An elective system is now introduced where the position is now valid for a specific length of time.
12.) Jathedar Arun Singh Nausheshera.
(1907-1920 A.D.)
13.) Jathedar Teja Singh Bhuchar.
(1920-1921 A.D.)
14.)Jathedar Teja Singh Ji Akerpuri.
(19211923 A.D.) & (19261930 A.D.)
15.) Jathedar Udham Singh Ji Nagoki.
(19231924 A.D.)
16.) Jathedar Bhai Acchar Singh Ji.
(19241925 A.D.)
17.) Jathedar Didar Singh Ji.
(About a month in 1926 A.D)
18.) Jathedar Jawaher Singh Ji.
(Very short period in 1926 A.D.)
19.) Jathedar Giani Gurmukh Singh Ji Musaffer.
(1930-1931 A.D.)
20.) Jathedar Mohan singh Ji Nagoki.
(1931-1938 A.D.)
21.) Jathedar Giani Partap Singh Ji.
(1938-1948 A.D.)
22.) Jathedar Bhai Sadhu Singh Ji Bhaura.
(1948-1963 A.D.)
23.) Jathedar Gurdial Singh Ji Ajnoha.
(1980-1983 A.D.)
24.) Jathedar Bhai Kirpal Singh Ji.
(1963-1965 A.D.) & (1983-1986 A.D.)
25.) Jathedar Prof. Darshan Singh Ji.
(1986 A.D.)
26.) Jathedar Bhai Jasbir Singh Ji Rodae.
(1986 A.D.)
27.) Jathedar Bhai Gurdev Singh Ji Kaunke.
(1986-1992 A.D.)
28.) Acting Jathedar Baba Gurbachan Singh Manochal.
(1986 A.D.) (1987 A.D.)
29.) Jathedar Prof. Manjit Singh Ji.
30.) Jathedar Bhai Ranjit Singh Ji,
31.) Jathedar Giani Puran singh Ji.
32.) Jathedar Joginder Singh Ji Vadanti.
33.) Jathedar Gurbachan Singh Ji .
After the Singh-Sabha period a democratic system was introduced to elect the Jathedar. The position is now valid for only a certain number of years until the next individual is chosen.
*List of important 'Gurmattas-'
October-November 1723.
'Tat-Khalsa' and 'Bandais' settle their differences and unite under one body headed by the 'Tat-Khalsa.'
1726.
The now united Khalsa passes a resolution to raid and harass the state's armed personnel, in order to pave the way for a Sikh state.
1733.
The Khalsa accepts the mughal states gift of a neutral territory, and a secessionist state of sorts. It, however, is well informed to the deviousness of the mughals and starts preparing for imminent conflict.
October 14, 1745.
A resolution is adopted where Khalsa is divided into 7 'Jathas' or legionary groups.
March 29, 1748.
The Khalsa is now divided into 11 'misls' or confederacies.
1986.
The Khalsa declares a need for 'Khalistan.' A separate Sikh homeland.
http://tisarpanth.blogspot.co.nz/2013/05/akal-takhat-duality-of-spirituality-and.html

The Akal Takht chief, Jathedar Giani Gurbachan Singh, today asked "Sikhs occupying high posts" to introspect in the light of the court verdict acquitting Congress leader Sajjan Kumar in a riots case.
In a statement, the Jathedar said; " Sikhs, who are at the helm of affairs, and have deliberately shut their eyes, should wake up to the reality and put an end to the injustice meted out to the community."
He also directed the Punjab Government, the SGPC and the DSGMC to take the battle up to the apex court and bring the guilty to book. He termed the court verdict as "grave injustice" to the Sikh community.
Activists of the Sikh Students' Federation (Mehta) held a protest march against the court verdict. The protesters, led by the federation's district unit chief Amarbir Singh Dhot, burnt the effigy of the UPA chairperson.
Addressing the protesters, Dhot alleged successive Congress governments at the Centre had shielded the perpetrators of the anti-Sikh riots and rewarded them with important posts.

To resolve the controversy triggered by the Damdami Taksal’s move to inscribe the name of Jarnail Singh Bhindranwale at the entrance of Operation Bluestar Memorial, the SGPC today requested Akal Takht chief Giani Gurbachan Singh and Golden Temple’s Head Granthi Mal Singh to resolve the matter with the Taksal. Rajinder Singh Mehta, SGPC executive member, will coordinate the talks. Sources said Jathedar Gurbachan Singh and Head Granthi Giani Mal Singh may meet Taksal chief Baba Harnam Singh Khalsa tomorrow. They said that SGPC chief Avtar Singh Makkar had a telephonic talk with Baba Harnam Singh.
As part of damage control, the SGPC has turned around the ‘golak’ kept inside the memorial which had Bhindranwale's name on it. However, there are five more spots where Bhindranwale's name has been inscribed- two marble plaques atop the memorial entrance, two aluminum plaques on either side of the staircase and a board mentioning the history of Operation Bluestar on the left side of the entrance.
The Dal Khalsa today ridiculed the SGPC president's claim that the Taksal had kept him in the dark on the issue of dedicating the memorial to Bhindranwale. Quoting from the resolution passed at the SGPC executive committee meeting on May 3, 2012, party chief HS Dhami said it clearly stated that the “meeting authorises Damdami Taksal head Baba Harnam Singh to raise the memorial near Akal Takht in memory of Sant Bhindranwale" and others killed in the Army operation.

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh!
I've been looking for some documents for research and am hoping maybe someone here would know. Generally, if someone knows of a listing of all Akal Takhat hukamname, I'd love to get that link. Otherwise, in particular, I'm looking for the hukumnama from 1980 that clarifies about eating meat. Could anyone help me out?
First time poster, so excuse me if I'm posting in the wrong section. Thanks in advance!